Due to the poverty of words we many times find ourselves speechless especially when trying to express the inner workings of the heart and mind. The Lord in his great wisdom who chose to reveal himself in the fullness of time in the person of Jesus Christ was well aware of the limits of the human language in expressing spiritual realities. As a result of these limitations God chose to institute sacraments in the order of creation so as to convey in tangible signs and symbols the truth about himself. Because human persons are incarnational persons, such signs and symbols are the most fitting expression of spiritual realities because they speak to humanity's very nature which is a composite of both matter and form. The greatest mystery of all which is no less than the Trinity is the revelation of God as a communion of three divine persons in perfect unity. Alongside of this great mystery and inextricably bound up with it is the mystery of the Ecclesia or Church. These two mysteries are bound up together because they both speak about a communion of persons in self-emptying love. The Catechism of the Catholic Church teaches us that God created us out of love and for love. Such a love which divine scripture refers to as 'Agape' is not easily expressed in words. This kind of love which is at work in the communion of persons in both the Trinity and the Church are seldom if ever expressed in human language adequately.
Knowing the depth of such mysteries, God himself chose to reveal and make known these truths in a way that was not external to humanity but rather in a way that was caught up in their very own existence. In choosing this manner of self-revelation God included in humanity's own discovery of self as male and female the very mystery of God, a mystery they would be reminded of every time they came together in love. The purpose of this paper therefore will be to show how God in creating man as male and female was revealing the mystery of himself and hence the mystery of the Church which is radically Trinitarian. In speaking about the mystery of the Church in regard to the human body I intend to show how celibacy and marriage point to the Church's understanding of being a pilgrim people. To develop this idea of how these mysteries are revealed anthropologically I will be drawing upon John Paul II's work The Theology of the Body.
The human body has a language of its own which God designed precisely to communicate the reality of his divine will. His divine will "is that men should have access to the Father, through Christ, the Word made flesh, in the Holy Spirit, and thus become sharers in the divine nature. By this revelation, then, the invisible God, from the fullness of his love, addresses men as his friends, and moves among them, in order to invite and receive them into his own company." (Flannery 751) The question, then, is how does the human body convey the truth of the divine will which seeks to gather all into one fold? On the sixth day of creation God created man, as male and female. In creating man, God willed that there should exist within man, sexual difference. This difference which was willed out of love was not meant by God to be a sign of inferiority or superiority but rather a sign of complementarity. It was God's will to reveal himself to man in man's very own nature such that man could never escape his true vocation to which God was calling him. God's will as seen in the above quote is twofold. One dimension of his will is to reveal himself as the Triune God: Father, Son and Holy Spirit. The other dimension of his will is that man, as male and female, should participate in his Triune life. How does man's very own nature reveal his true vocation? John Paul II tells us that man's body has been designed such that when man looks upon himself as male and female he cannot help but realize that he has been made for communion. The Church teaches us that the Trinity is a layered network of relationships bound together by self-emptying love. It is this very same network of relationships that man is invited to participate in and proclaim through the body. John Paul II maintains that "mutual self-donation is only possible in and through the beauty, mystery, and complementarity of sexual difference." (West 319) Therefore, for man to understand the theology that his body inherently speaks of he must be willing to offer himself to the other without reserve. This self-donation reaches its height in the 'one flesh union' which expresses beautifully the mystery of the Trinity. In order for man to participate in the life of the Trinity to which he is being called he must taken on Christ who effects the 'one flesh union' which enables man not only to proclaim the mystery of communion of persons but also makes possible man's participation in the divine life of God.
How is it that Christ effects the 'one flesh union'? For John Paul II "God's gift of self is by virtue of the Incarnation a bodily gift, and, analogously, a nuptial gift through which we participate in the divine nature." (West 346) It would appear then that the nuptial meaning of the body, seen in the complementarity of the sexes, that was first seen in the first man and woman is brought to its perfection in Christ. "In the beginning marital unity was created to symbolize the eternal mystery of life-giving Communion in the Trinity." (West 357) What in the beginning was symbolic has now become reality in the initiation of God's gift of self realized in Christ's union with the Church. In Christ's incarnation we see the initiation of God's gift of self. This gift of self is expressed nuptially in the mystery of the Church. The nuptial meaning of the body "is meant to proclaim God's eternal mystery." (West 342) What is God's eternal mystery? "This is the mystery hidden in God from eternity: that all members of the human race would live in fruitful communion with the Trinity and with one another through communion with Christ." (West 336) In other words, the theology that the body reveals is the mystery of God as a communion of persons to which all human beings are called. The language of the body expressed in the complementarity of the sexes and the one flesh union foreshadows and is perfected in the one flesh union of Christ and the Church. The ordering of sexual differentiation reveals the "truth of masculinity and femininity", which "lies in the sacramental ability of the body to convey the covenant relationship of God and man." (West 316)
What has been said so far has been stated to show that the theology of the body which is rooted in the Trinity is ecclesiologically significant. The Church is fundamentally a 'communio' with its anchor in the Holy Trinity. The Church's orientation is the kingdom of heaven in which the blessed will enjoy forever a share in the Triune life of God. The nuptial meaning of the body teaches us that in the gift of self-donation man, as male and female, are symbols of the Trinity. The nuptial meaning of the body is fully revealed in the person of Christ who in initiating the gift of himself makes real the communion which the original one flesh union symbolized. The Church which is the universal sacrament of salvation expresses this salvation most clearly by "receiving in a giving way" the gift of God revealed in Christ. (West 320)
We will now move on to examine how the sacramental character of the body expresses visibly the invisible reality of the kingdom of God of which the Church "is the seed on earth." ( Flannery 353) The second Vatican Council teaches that "the kingdom of Christ is already present in mystery." (Flannery 351) Furthermore, the council also teaches that "the renewal of the world is irrevocably under way; it is even now anticipated in a certain real way, for the Church on earth is endowed already with a sanctity that is real though imperfect." (Flannery 408) What I am trying to express here is the Church's self-understanding of being a 'pilgrim people'. Just as a set of blinds that are progressively opened allow for rays of light to penetrate a darkened room, in a similar way the Church realizes that she is the progressive bearer of these rays of light in the midst of a darkened world. This analogy of the blinds, I hope, express the reality that the Church "on earth is endowed already with a sanctity that is real though imperfect." (Flannery 408) Using once again the theology of the body I hope to show by means of celibacy and marriage how "the kingdom of Christ is present in mystery." (Flannery 351)
Celibacy "proclaims to the world that the kingdom of God is here." (West 278) "Christian celibacy, therefore, exists in the heart of that tension of 'already, but not yet." (West 280) Now some may be tempted to say that the person who chooses to live as a celibate is not really expressing his sexuality and therefore the body cannot be a sign of the kingdom. This would, however be a narrow definition of sexuality and an injustice to the vocation of the celibate who is a sign of the kingdom. Sexuality is not defined in terms of genital expression but rather in terms of self-donation which at times can involve the former. Those who have chosen celibacy as a way of expressing their human vocation to love are not denying the nuptial meaning of the body but are rather trying to live it to its full. In the gospels, Jesus speaks about the whole concept of celibacy which he goes on to situate in the context of the kingdom of God. In another area of the gospels, in speaking to the Sadduccees Jesus states that in the life to come there will be no more marriage and that people will be like the angels. These statements therefore tell us that celibacy is the mode of sexual expression in the kingdom of God and that it can only be understood in this context. The kingdom of God will involve "man's perfect communion with God, as well as a new and even fuller form of intersubjective communion with others." (West 287) This form of communion is anticipated by those who take up the call of celibacy. By their very choice of celibacy, men and women make present the very reality for which they hunger. John Paul II points out that even those who choose to live out their vocation to love as celibates never put aside the nuptial meaning of their bodies. John Paul II states that "we recognize in our creation as male and female in God's image the Trinitarian meaning" of our bodies. (West 287) Furthermore, "this Trinitarian image is always fulfilled in man through the nuptial meaning of the body, which calls man to the sincere gift of self and establishes a true communion of persons." (West 287) What does celibacy have to teach us about the kingdom and what is its ecclesiological dimension? Celibacy teaches us that there are rays of the kingdom's light in our midst and that this is the manner in which all shall express the trinitarian meaning of their body in the kingdom. The ecclesiological lesson to be learned from the nuptial meaning of the body expressed in celibacy is that we are the seed of the kingdom on earth.
Just as celibacy is a sign of the kingdom so too is marriage but with marriage we also see the element of the 'not yet'. "Earthly marriage will be fulfilled in the Marriage of the Lamb." (West 373) Marriage on earth points to the ultimate communion of persons with God in the kingdom. As result of this, marriage is a sacrament because it mediates an invisible reality, the reality of communion. Marriage is not as much of a direct reminder of the kingdom as is celibacy. For marriage as a sacrament will no longer be necessary in the kingdom because the Marriage of the Lamb will involve the fullest expression of the nuptial meaning of the body. Earthly marriage reminds us more of our pilgrimage then it does of the kingdom because it reminds us of the 'not yet' as opposed to the 'already'. Marriage which is realized in the nuptial meaning of the body and reflects the truth about Christ's union with his bride the Church is without a doubt ecclesiological. Marriage and celibacy "in fact, explain, complete, and in some sense interpenetrate each other." (West 306) These two ways of expressing the nuptial meaning of the body point to the mysteries of the Trinity and the union of Christ with the Church.
What other ecclesiological dimensions can be gleaned from the theology of the body? The nuptial meaning of the body is completed in the 'one flesh' union. This 'one flesh' union "does not merely express the joining of two bodies," but it is a "sacramental expression which corresponds to the communion of persons." (West 337) I would like to suggest, then, that the 'one flesh' union is also a sign of the Eucharist. I maintain that the nuptial meaning of the body is expressed most fully in the Eucharist in which holy communion occurs. "St. Thomas calls the Eucharist the sacrament of ecclesiastical unity." (Kasper 119) We have already seen how the 'one flesh' union is a symbol of the Trinity and the communion existing between Christ and the Church. Since the word Ecclesia means 'assembly or gathering' it is only logical to see how it is bonded together. It is bonded in the Eucharist in which Christ initiates the gift of his own body. The Church responds to Christ's self-gift by embracing him in remembrance. I think that in remembering Christ's self-gift in the Eucharist we are not merely being mindful of an event that happened two-thousand years ago.
I think that if we unpack the semantic range of the word 'remembrance' we may be in a better position to assess the nuptial meaning of the Church's embrace of Christ's self-gift in the Eucharist. According to Strong's Exhaustive Concordance the word 'remembrance' occurs '23' times in the New Testament. (877) There are eight different roots underlying this word 'remembrance'. The root used in the institution narratives is 'anamnesis' which carries the meaning of "reminder or remembrance". (Strong's 1479) It is interesting to note that out of the eight different roots for the word 'remembrance' two of them entail intriguing meanings when understood in the context of what we are pursuing. One of these two roots is "hypotithemi" and it means "to risk, lay down(a life); to point out, teach." (Strong's 1539) The other root is "Mnaomai" which suggests the meaning of "to be engaged or betrothed." (Strong's 1516) Drawing upon the semantic range of the word 'remembrance' in regard to Luke 22:19 which is one of the institution narratives, I would like to posit for further thought that in asking his apostles to remember him in the celebration of the Eucharist, Christ was inviting their full realization of what it was that he was really doing in offering them his body and blood. The semantic range teaches us that the root for 'remembrance' can entail the idea of "being engaged, or betrothed" as well as the idea of "risk and laying down" of one's life. (Strong's 1516,1539)
Mindful of these meanings we can gather that Christ is inviting us to see that his imperative is not merely an act of the memory but a real and substantial gift which can be experienced every time the bread is broken and the wine poured out. It is also interesting to note that tying all of the possible meanings rendered by the semantic range together can lead us to remember that in the Eucharist Christ betroths himself to us by the laying down of his life on the cross. So when Christ said on that glorious and selfless night that he "eagerly desired" to share this last supper with those whom he loved what he was really saying was that he was so madly in love with his bride, the Church, that he was willing to lay down his life for her hand in marriage. On the part of the bride therefore, her response of remembrance would be an affirmation of that life-giving love that she 'tastes and sees' in the Eucharist thereby fulfilling the nuptial meaning of her body which is to "receive the gift in a giving way." (West 320) The Eucharist which can be understood interchangeably with and as a symbol of marriage effects the most real, intense and significant union that can occur between two people. To "do this in remembrance" of Christ is to remain faithful to the marriage contract and furthermore to adhere to this covenant of love which is sealed in the blood of the lamb is to reveal the "death of the Lord until he comes." (I Cor 11:26) The eager desire of Christ is met every time that his mystical bride approaches the 'table of the presence' with heart in hand ready to offer herself completely in gratitude for all the good things that have so freely been bestowed upon her.
From what has just been said it can be seen that the Eucharist which unites Christ and the Church in full 'one flesh' union is the perfect sign of the consummation that is to result from the nuptial meaning of the body. The Church claims the Eucharist to be the "source and summit" of her life and as such we can readily see the ecclesial dimension of the body at work in the Eucharist. The Church which was prefigured in the marriage of our first parents "was born primarily of Christ's total self-giving for our salvation, anticipated in the institution of the Eucharist and fulfilled on the cross." (Catechism 219) Because it is out of the nuptial meaning of Christ's body that the Church is 'gathered together' the nuptial meaning of the body, then, in general is given significance in the ecclesial ordering of things.
The nuptial meaning of the body also has something to teach us about baptism which is another fundamental stamp of the Church's constitution. John Paul II in reflecting upon St. Paul's letter to the Ephesians is very astute in picking up on the connection between the nuptial meaning of the body and baptism. In chapter 5 of St. Paul's letter to the Ephesians the reader is confronted with nuptial imagery expressed in Christ's love for the Church. John Paul II desires to draw our attention to "the scope and goal of Christ's love" for his Church. (West 326) In pointing to Ephesians 5:25-26 John Paul maintains that "the first and essential fruit of Christ's giving himself for the Church" was "Baptism". (West 326) John Paul demonstrates from verse 26 that the reason for which Christ gave himself up unto death for the Church was "that he might sanctify her, having cleansed her by the washing of water with the word, that he might present the Church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish." (West 326) This renewal or cleansing with water is clearly a reference to the sacrament of baptism. Because this cleansing arises out of the self-offering of Christ's body in the Eucharist and on the cross, John Paul II is justified in claiming that "it is an expression of spousal love in the sense that it prepares the Bride (Church) for the Bridegroom and makes the Church the spouse of Christ." (West 326) To further this idea or connection between the nuptial meaning of the body and baptism "the Pope points to an intriguing insight of various biblical scholars. They observe that the washing with water recalls the ritual of the nuptial bath which at one time commonly preceded a wedding." (West 326) This connection is absolutely fascinating, it brings the Church's self-understanding of being the Bride of Christ to a whole new level for me. I am amazed at how the nuptial meaning which is inherent in man's body, as male and female, is able to convey such a deeply significant and ecclesial character. Being the genius that he is John Paul II also draws out of the spousal character of Baptism an eschatological significance. This significance is a reminder to the Church of her pilgrim nature which will be perfected in the fullness of the kingdom. John Paul demonstrates that "baptism's eschatological fulfillment" is recognized in the kingdom when "Christ will present the Church to himself in radiance." (West 326) In using physical imagery such as "without blemish, spot or wrinkle" St. Paul is able to demonstrate how "the body is an image of holiness to which we are all called." (West 327) It would appear to me that by drawing this connection between the gift of the body and the sacrament of baptism we are also able to speak of the ecclesial nature of living out that baptism in the "priestly, prophetic and royal mission of Christ." (Catechism 355) Our participation in the life of Christ, to whom we are configured in baptism, ultimately has its roots in the nuptial meaning of the body which Christ has fully shed light on by virtue of his incarnation and subsequent death.
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